The Case Against Science Science has become an unreliable epistemological resource for several reasons. First, the assumptions of science are suspect. Second, the scientific method exhibits narrow limits to the acquisition of universal knowledge. Third, the conclusions of the scientific community at large are questionable and inadequate. Fourth, the practice of science has developed a particular perspective about its place in the world of knowing that diminishes all other avenues of knowledge
actresses (D’Alembert had seductively suggested that with proper regulation Geneva might have a group of morally well-behaved actors) but with the experience of theater itself. His apparent hostility has two elements, one moral, and the second epistemological. On the moral level, Rousseau’s concern is with the status of the audience. He argues that in the contempor...
through the words of statesmen, including Britain's Evelyn Baring Cromer. Cromer's words reflect the concepts introduced by Said. According to Said, one definition of Orientalism is that it is a "style of thought based upon an ontological and epistemological distinction made between 'the Orient' and the 'Occident'." This is connected to the idea that Western society, or Europe in this case, is superior in comparison to cultures that are non-European, or the Orient. This means that Orientalism is a
meaning, is now being presented as an alternative. Underpinning these reform proposals is not only a (growing) concern with efficiency, but is also a new epistemological theory, labelled as constructivism. This paper will, first, focus on the layout of and diverging perspectives within recent constructivist research in education. Next, the epistemological approach of John Dewey will be discussed, which takes as its starting point the relation of knowledge to action. Finally, we will indicate what a Deweyan
relationship to the world around us is extremely flexible -- that our perception of the world is determined both by our position in and of itself, and our position in relation to others. His theory of physics which had an immense impact on our epistemological endeavors, in that it imposes limits of what and how we can know due to our location
Philosophy and Theology in Heidegger's work consist in organising a "theological deconstruction" within christian Theology. A third strategy prefers to read the link between Philosophy and Theology in terms of territorial delimitation, a sort of epistemological "Yalta" between two speculative exercises. Finally, I should mention a fourth type of strategy which finds its origin in the "ontological difference" and wants to renew the terms of proximity to the divine. The recent publication of some
cannot say anything about a mind-transcendent or language-transcendent, nonlocal or eternal reality. Hilary Putnam agrees with Rorty on this, but not with the conclusion that we should reject traditional philosophical questions. For Putnam, the epistemological questions are worthwhile asking and, although we cannot find the final correct answers, we should continue our investigations as if there were final answers. Our struggles with those problems can lead to refinements of the formulations and to
(whether of the gene pool or, on a higher level, of the species) is at stake. Breeding is a transport mechanism: handing the precious cargo of genetics down generations of "organic containers". But this is a reductionist view, which both ignores epistemological and emotional realities – and is tautological, thereby explaining something in terms of itself. Calling something by a different name or describing the mechanisms involved in minute detail does not an explanation make. First hypothesis: we bring
consciousness primarily as ‘false’ consciousness… [taking] up again, each in a different manner, the problem of Cartesian doubt, to carry it to the very heart of the Cartesian stronghold,” (Ricoeur, 33) that is, applying doubt’s caustic and destructive epistemological impulse to the internal world. Their achievement lies in the introduction of a profoundly new process of interpretation. Contrary to “any hermeneutics understood as the recollection of meaning,” (Ricoeur, 35) that is, any idea of interpretation
I. The concept of the Community of Inquiry Central to the heart of P4C lies the notion of a community of inquiry. Originally a term from Pierce to reference interaction among scientists, the concept of "COI" dominates the discussion of educational revisionism as presented by commentators on the P4C movement. The key description marking a COI is: a group (a social setting) of individuals who use dialogue (interaction among participants) to search out the problematic borders of a puzzling concept
philosophical agendas than on its epistemological implications. The story no longer stands as merely a naturalistic depiction of nature's monumental indifference or as simply an existential affirmation of fife's absurdity. Instead, we have slowly come to realize a new level of the text, one that, according to Donna Gerstenberger, explores "man's limited capacities for knowing reality" (557). Gerstenberger's conclusion that the tale "may be best viewed as a story with an epistemological emphasis, one which constantly
Descartes’ “evil genius scenario” provides the possibility for the existence of an evil genius that is in control of our world in place on an omnipotent god. By in control, I mean that he would in some magical way compose our lives by his own will, thus making any certain knowledge about material objects impossible. This scenario presents some real questions with Descartes’ argument because it basically completely rules out the possibility of any god. We are imagining that Dr. Spiritus has invaded
Medicine Philosophy of Medicine? In Arthur Caplan's 1992 paper entitled "Does The Philosophy of Medicine Exist?" he argues that if a philosophy of medicine existed it would be concerned with epistemological or metaphysical questions. Caplan states "The goal of the philosophy of medicine is epistemological" (71). Caplan adds "the goal of the inquiry is to understand what those in medicine think they know and why they think they know it" (71). In conversation with Professor Caplan he has recently
of knowledge, considering what he believes knowledge to be, how the knowledge of definitions fits into his epistemology, and whether or not his conception of knowledge is philosophical compelling. Socrates does not appear to hold a consistent epistemological view through out the book. The book is timely. It appears shortly following the death of Gregory Vlastos, who stimulated much of the philosophical interest in this area, and thus at a moment when the future of that interest might be in some doubt
states that "anyone who teaches, writes about, or researches the Orient [regardless of field of study] is an Orientalist, and what he or she does is Orientalism. In a more general sense, this can be seen when academics make the "ontological and epistemological distinction made between 'the Orient' and (most of the time) 'the Occident'" (p 2). Said states that while this form is not as common as in years past, Orientalism will exist so long as these ideas are taught. As the first of the two definitions
naturalizing epistemology. First, against Quine’s version of naturalizing epistemology, I claim that the traditional questions of epistemology are indispensable, in that they impose themselves in every attempt to construct an epistemology. These epistemological questions are pre- and extra-scientific questions; they are beyond the scientific domain of research, thus, for a distinct province of inquiry. Second, I claim that no naturalistic account can be given as an answer to the traditional question
Descartes’ first meditation, his main objective is to present three skeptical arguments to bring doubt upon what he considers his basic beliefs. Descartes believes this to be an intricate part of his complete epistemological argument. Descartes skeptical arguments are not intended to be a denial of his basic beliefs. On the contrary, he uses these arguments to help prove one of his main theses, which is the existence of God. One of the main premises that Descartes uses in his proof for the
Where modernism asserts the primacy of the subject in revealing universal truth, postmodernism challenges the authority of the subject and, thus, universal truth based on it. Modernism and postmodernism, however, draw upon distinctly different epistemological modes: critical and dogmatic. Modernism posits itself as a source of dogmatic knowledge. Dogmatic knowledge is an unchanging, absolute ideology. It has found the Truth or believes it is possible to acquire it. Knowledge is objective, tangible
anthroposphere and biosphere. I hope that both these sciences will enter permanently into the world’s educational systems in the 21st century. Introduction The present article aims to present a synthesis of the characteristic features of epistemological sozology (1) and ecophilosophy (2) as sciences of the end of the twentieth century. The profile of sozology will take into account above all an analysis of the concepts involved in this science, a construction of its definition, a description
books. It appears that he has developed a rich conception, involving a complex set of skills, dispositions and attitudes, which together delineate a virtue which has both intellectual and moral aspects. It is a view which is rooted in Russell's epistemological conviction that knowledge is difficult but not impossible to attain, and in his ethical conviction that freedom and independence in inquiry are vital. Russell's account anticipates many of the insights to be found in the recent critical thinking